What do I care for your suffering? Pain, even agony, is no more than
information before the senses, data fed to the computer of the mind.
The lesson is simple: you have received the information, now act on
it.
Didzis Kalnins
EU->Latvia->Tukums
Tuesday, June 15, 2004
These words defeat and victory are so tied up with how we stay imprisoned. The real confusion is caused by not knowing that we have limitless wealth, and the confusion deepens each time we buy into this win/lose logic: if you touch me, that is defeat, and if I manage to armor myself and not be touched, that's victory.
Realizing our inner wealth would end our bewilderment and confusion. But the only way to do that is to let things fall apart. And that's the very thing that we dread the most--the ultimate defeat. Yet letting things fall apart would actually let fresh air into this old, stale basement of a heart that we've got.
- Pema Chodron
Everything we are trying so hard to keep in order, to prevent from happening, to protect from being what it is or who they are - what would happen if we just let them go? If the chips just fell where they may? Can you imagine the amount of energy we are using trying to keep it all bound up so it doesn't leak? Let go.... take your finger out of the dike.... let the flood begin... we won't drown... we won't even have to swim.. we will just float peacefully on the river of now..
- Dharma Grandmother comment and Pema Chodron quote from the book, Start Where You Are, published by Shambhala, both posted to DailyDharma
Realizing our inner wealth would end our bewilderment and confusion. But the only way to do that is to let things fall apart. And that's the very thing that we dread the most--the ultimate defeat. Yet letting things fall apart would actually let fresh air into this old, stale basement of a heart that we've got.
- Pema Chodron
Everything we are trying so hard to keep in order, to prevent from happening, to protect from being what it is or who they are - what would happen if we just let them go? If the chips just fell where they may? Can you imagine the amount of energy we are using trying to keep it all bound up so it doesn't leak? Let go.... take your finger out of the dike.... let the flood begin... we won't drown... we won't even have to swim.. we will just float peacefully on the river of now..
- Dharma Grandmother comment and Pema Chodron quote from the book, Start Where You Are, published by Shambhala, both posted to DailyDharma
Tuesday, June 01, 2004
9. What is the path of inquiry for understanding the nature of the mind?
That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin.Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.
10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought ‘Who am I?’
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, "To whom has this thought arisen?". The answer that would emerge would be "To me". Thereupon if one inquires "Who am I?", the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called "inwardness" (antarmukha). Letting the mind go out of the Heart is known as "externalisation" (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity "I". If one acts in that way, all will appear as of the nature of Siva (God).
12. Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought "I" is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent. Through meditation on the forms of God and through repetition of mantras, the mind becomes onepointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.
13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.
14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
Without yielding to the doubt "Is it possible, or not?", one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep "O! I am a sinner, how can I be saved?"; one should completely renounce the thought "I am a sinner"; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil. The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.
15. How long should inquiry be practised?
As long as there are impressions of objects in the mind, so long the inquiry 'Who am I? ' is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.
16. What is the nature of the Self?
What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no "I" thought. That is called "Silence". The Self itself is the world; the Self itself is "I"; the Self itself is God; all is Siva, the Self.
17. Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.
18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?
19. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.
20. Is it not possible for God and the Guru to effect the release of a soul?
God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama?
21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?
Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.
22. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts. names and forms occur simultaneously. 23. Is it any use reading books for those who long for release? All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.
24. What is happiness?
Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.
- excerpt from Who Am I? (Nan Yar?): The Teachings of Bhagavan Sri Ramana Maharshi; Translation by Dr. T. M. P. MAHADEVAN From the original Tamil, Published by V. S. RAMANAN PRESIDENT, BOARD OF TRUSTEES SRI RAMANASRAMAM TIRUVANNAMALAI, S. INDIA
More here: http://www.ramana-maharshi.org/
That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin.Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.
10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought ‘Who am I?’
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, "To whom has this thought arisen?". The answer that would emerge would be "To me". Thereupon if one inquires "Who am I?", the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called "inwardness" (antarmukha). Letting the mind go out of the Heart is known as "externalisation" (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity "I". If one acts in that way, all will appear as of the nature of Siva (God).
12. Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought "I" is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa). Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent. Through meditation on the forms of God and through repetition of mantras, the mind becomes onepointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.
13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.
14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
Without yielding to the doubt "Is it possible, or not?", one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep "O! I am a sinner, how can I be saved?"; one should completely renounce the thought "I am a sinner"; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil. The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.
15. How long should inquiry be practised?
As long as there are impressions of objects in the mind, so long the inquiry 'Who am I? ' is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.
16. What is the nature of the Self?
What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no "I" thought. That is called "Silence". The Self itself is the world; the Self itself is "I"; the Self itself is God; all is Siva, the Self.
17. Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.
18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?
19. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.
20. Is it not possible for God and the Guru to effect the release of a soul?
God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama?
21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?
Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.
22. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts. names and forms occur simultaneously. 23. Is it any use reading books for those who long for release? All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.
24. What is happiness?
Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.
- excerpt from Who Am I? (Nan Yar?): The Teachings of Bhagavan Sri Ramana Maharshi; Translation by Dr. T. M. P. MAHADEVAN From the original Tamil, Published by V. S. RAMANAN PRESIDENT, BOARD OF TRUSTEES SRI RAMANASRAMAM TIRUVANNAMALAI, S. INDIA
More here: http://www.ramana-maharshi.org/
Friday, May 21, 2004
Thirty Pieces of Advice From the Heart
By Gyalwa Longchenpa
First Advice
Alas! Having, through all kinds of skilful means, gathered round oneself a large circle of people, one may hold a flourishing monastic estate. But this is the source of quarrels and causes great attachments for oneself. To remain alone is my advice from the heart.
Second Advice
At the occasion of village ceremonies intended to discard obstacles and subdue evil spirits, one may display one's qualities in the crowd. But through covetousness for food and riches, it is one's own mind that will be carried away by the demon. To subdue one's own mind is my advice from my heart.
Third Advice
Having collected great contributions from poor people, one may thus erect statues and monuments, distribute plenty of alms and so on. But this is to cause others to accumulate sins on virtuous grounds1. To make one's own mind virtuous is my advice from the heart.
Fourth Advice
Desiring one's own greatness, one will expound Dharma to others and through numerous deceitful tricks, one will retain a cycle of important and humble people. But such a mind clinging to gross realities is the cause of pride. To have only short-term plans is my advice from the heart.
Fifth Advice
Selling, loaning with interest, and all these kinds of deceits; with the wealth amassed in the wrong way one may very well make large offerings, but merits resting upon greed are the source of the eight worldly dharmas. To meditate upon the rejection of covetousness is my advice from the heart.
Sixth Advice
Acting as witness, guarantor, and getting involved in law disputes, one may thus settle others' quarrels, thinking this is for the good of all. But to indulge in this will bring up interested aims. To remain without either expectations or apprehensions is my advice from the heart.
Seventh Advice
Administering provinces, having attendants and material wealth, one's renown may thus spread all over the world. But at the time of death, these things do not have the slightest use. To endeavour in one's practice is my advice from the heart.
Eighth Advice
Bursars, attendants, those in responsible positions and cooks are the pillars of the monastic community. But a mind interested in these is the cause of worry. To minimize this confusing bustle is my advice from the heart.
Ninth Advice
Carrying religious objects, offerings, books and cooking paraphernalia, one may go to the mountain's solitude with all necessary. But to be well-equipped now is the source of difficulties and quarrels. To have no needs is my advice from the heart.
Tenth Advice
In these decadent times one may reproach the crude people around one. Although one thinks it will be useful to them, it is just the source of poisonous thoughts. To utter peaceful words is my advice from the heart.
Eleventh Advice
Without any selfish consideration, one may, with affection, tell people their defects, only thinking of their own good. But although what one says is true this will ulcerate their hearts. To say gentle words is my advice from the heart.
Twelfth Advice
One engages in controversies, defending one's point of view and contradicting the other's thinking thus to preserve the purity of the Teachings. But in such a way one induces impure thoughts. To remain silent is my advice from the heart.
Thirteenth Advice
Thinking one is rendering service, one supports in a partisan way one's Guru's lineage and philosophical views. But to praise oneself and belittle others ripens one's attachments and hatred. To leave these things is my advice from the heart.
Fourteenth Advice
Having examined thoroughly the Dharma one has heard, one may think that understanding other's errors is proof of having discriminative wisdom. But to think in this way is to cause the accumulation of one's own sins. To view everything as pure is my advice from the heart.
Fifteenth Advice
Speaking only the language of blank emptiness and disdaining cause and effect, one may think that non-action is the ultimate point of Dharma. But to forsake the two accumulations will wither the prosperity of one's practice. To unite these two is my advice from the heart.
Sixteenth Advice
Concerning the third initiation, there is the descending of the essence and so on. One may think that the way of the other's body will lead to outstanding progress. But on this path of the impure many great meditators have been ensnared. To rely upon the path of liberation is my advice from the heart.
Seventeenth Advice
To bestow empowerments upon unqualified people and distribute to crowd sacramental substances is the source of abuse and of spoiling the samaya. To prefer upright behaviour is my advice from the heart.
Eighteenth Advice
To go naked in public and other eccentricities, one may think is to act as a yogi. But this is how one causes worldly people to lose faith. To be thoughtful in all things is my advice from the heart.
Nineteenth Advice
Wherever one stays, with the desire to be the greatest one will act in a traditional and clever fashion. But this is the cause of falling from the highest to the lowest. To be neither tense nor relaxed is my advice from the heart.
Twentieth Advice
Whether one dwells in villages, monasteries, or mountains retreats, without searching for intimates one should be friends with all, but with neither intimacy nor animosity. To keep one's independence is my advice from the heart.
Twenty-first Advice
Assuming an artificial countenance one may pay homage in a fine way to the patrons who take care of one's subsistence. But feigning on account of others causes one to entangle oneself. To act with uniform taste is my advice from the heart.
Twenty-second Advice
There are innumerable writings upon divination, astrology, medicine and so on. Although they all deal with the methods based upon the interdependent links, leading to omniscience. To become very fond of these various things will scatter one's contemplation. To minimize the study of these sciences is my advice from the heart.
Twenty-third Advice
At the time one stays inside arranging the interior, one may thus have all comforts in the midst of solitude. But this is how to fritter way one's whole life on trivial details. To put off all these activities is my advice from the heart.
Twenty-fourth Advice
Learned, virtuous and so on, also having some diligence towards accomplishment, thus one's personal qualities may reach their peak. But the clinging associated with this will just entangle oneself. To know how to be free, without egocentricity is my advice from the heart.
Twenty-fifth Advice
To make hail and thunder fall, cast magic spells, while protecting oneself from all these, one may think to subdue what has to be subdued. But by burning another's being one will end up in the lower realms. To remain humble is my advice from the heart.
Twenty-sixth Advice
One might have an abundance of desirable texts, spoken advice, notes and so on. But if one does not put them into practice, at the time of death they will be of no use. To study one's mind is my advice from the heart.
Twenty-seventh Advice
At the time one practices one-pointedly, one may have experiences, discuss them with others, write spiritual verses and sing songs of realization. Although such things are natural manifestations of the practice, they will increase wandering thoughts. To keep away from intellectualization is my advice from the heart.
Twenty-eighth Advice
Whatever thoughts arise it is important to stare at them. Thus when one has a clear understanding of the mind it is important to remain with it. Although there is nothing to meditate upon, it is important to remain in such meditation. To be always attentive is my advice from the heart.
Twenty-ninth Advice
In the midst of emptiness, acting according to the Law of cause and effect, having understood non-action, keeping the three vows, with absolute compassion, may we strive for the benefit of all beings. To unite the two accumulations is my advice from the heart.
Thirtieth Advice
One has followed many wise and accomplished Gurus, received many profound instructions, and looked through a few sutras and tantras, still one does not apply them. Alas! One is just deceiving oneself.
By Gyalwa Longchenpa
First Advice
Alas! Having, through all kinds of skilful means, gathered round oneself a large circle of people, one may hold a flourishing monastic estate. But this is the source of quarrels and causes great attachments for oneself. To remain alone is my advice from the heart.
Second Advice
At the occasion of village ceremonies intended to discard obstacles and subdue evil spirits, one may display one's qualities in the crowd. But through covetousness for food and riches, it is one's own mind that will be carried away by the demon. To subdue one's own mind is my advice from my heart.
Third Advice
Having collected great contributions from poor people, one may thus erect statues and monuments, distribute plenty of alms and so on. But this is to cause others to accumulate sins on virtuous grounds1. To make one's own mind virtuous is my advice from the heart.
Fourth Advice
Desiring one's own greatness, one will expound Dharma to others and through numerous deceitful tricks, one will retain a cycle of important and humble people. But such a mind clinging to gross realities is the cause of pride. To have only short-term plans is my advice from the heart.
Fifth Advice
Selling, loaning with interest, and all these kinds of deceits; with the wealth amassed in the wrong way one may very well make large offerings, but merits resting upon greed are the source of the eight worldly dharmas. To meditate upon the rejection of covetousness is my advice from the heart.
Sixth Advice
Acting as witness, guarantor, and getting involved in law disputes, one may thus settle others' quarrels, thinking this is for the good of all. But to indulge in this will bring up interested aims. To remain without either expectations or apprehensions is my advice from the heart.
Seventh Advice
Administering provinces, having attendants and material wealth, one's renown may thus spread all over the world. But at the time of death, these things do not have the slightest use. To endeavour in one's practice is my advice from the heart.
Eighth Advice
Bursars, attendants, those in responsible positions and cooks are the pillars of the monastic community. But a mind interested in these is the cause of worry. To minimize this confusing bustle is my advice from the heart.
Ninth Advice
Carrying religious objects, offerings, books and cooking paraphernalia, one may go to the mountain's solitude with all necessary. But to be well-equipped now is the source of difficulties and quarrels. To have no needs is my advice from the heart.
Tenth Advice
In these decadent times one may reproach the crude people around one. Although one thinks it will be useful to them, it is just the source of poisonous thoughts. To utter peaceful words is my advice from the heart.
Eleventh Advice
Without any selfish consideration, one may, with affection, tell people their defects, only thinking of their own good. But although what one says is true this will ulcerate their hearts. To say gentle words is my advice from the heart.
Twelfth Advice
One engages in controversies, defending one's point of view and contradicting the other's thinking thus to preserve the purity of the Teachings. But in such a way one induces impure thoughts. To remain silent is my advice from the heart.
Thirteenth Advice
Thinking one is rendering service, one supports in a partisan way one's Guru's lineage and philosophical views. But to praise oneself and belittle others ripens one's attachments and hatred. To leave these things is my advice from the heart.
Fourteenth Advice
Having examined thoroughly the Dharma one has heard, one may think that understanding other's errors is proof of having discriminative wisdom. But to think in this way is to cause the accumulation of one's own sins. To view everything as pure is my advice from the heart.
Fifteenth Advice
Speaking only the language of blank emptiness and disdaining cause and effect, one may think that non-action is the ultimate point of Dharma. But to forsake the two accumulations will wither the prosperity of one's practice. To unite these two is my advice from the heart.
Sixteenth Advice
Concerning the third initiation, there is the descending of the essence and so on. One may think that the way of the other's body will lead to outstanding progress. But on this path of the impure many great meditators have been ensnared. To rely upon the path of liberation is my advice from the heart.
Seventeenth Advice
To bestow empowerments upon unqualified people and distribute to crowd sacramental substances is the source of abuse and of spoiling the samaya. To prefer upright behaviour is my advice from the heart.
Eighteenth Advice
To go naked in public and other eccentricities, one may think is to act as a yogi. But this is how one causes worldly people to lose faith. To be thoughtful in all things is my advice from the heart.
Nineteenth Advice
Wherever one stays, with the desire to be the greatest one will act in a traditional and clever fashion. But this is the cause of falling from the highest to the lowest. To be neither tense nor relaxed is my advice from the heart.
Twentieth Advice
Whether one dwells in villages, monasteries, or mountains retreats, without searching for intimates one should be friends with all, but with neither intimacy nor animosity. To keep one's independence is my advice from the heart.
Twenty-first Advice
Assuming an artificial countenance one may pay homage in a fine way to the patrons who take care of one's subsistence. But feigning on account of others causes one to entangle oneself. To act with uniform taste is my advice from the heart.
Twenty-second Advice
There are innumerable writings upon divination, astrology, medicine and so on. Although they all deal with the methods based upon the interdependent links, leading to omniscience. To become very fond of these various things will scatter one's contemplation. To minimize the study of these sciences is my advice from the heart.
Twenty-third Advice
At the time one stays inside arranging the interior, one may thus have all comforts in the midst of solitude. But this is how to fritter way one's whole life on trivial details. To put off all these activities is my advice from the heart.
Twenty-fourth Advice
Learned, virtuous and so on, also having some diligence towards accomplishment, thus one's personal qualities may reach their peak. But the clinging associated with this will just entangle oneself. To know how to be free, without egocentricity is my advice from the heart.
Twenty-fifth Advice
To make hail and thunder fall, cast magic spells, while protecting oneself from all these, one may think to subdue what has to be subdued. But by burning another's being one will end up in the lower realms. To remain humble is my advice from the heart.
Twenty-sixth Advice
One might have an abundance of desirable texts, spoken advice, notes and so on. But if one does not put them into practice, at the time of death they will be of no use. To study one's mind is my advice from the heart.
Twenty-seventh Advice
At the time one practices one-pointedly, one may have experiences, discuss them with others, write spiritual verses and sing songs of realization. Although such things are natural manifestations of the practice, they will increase wandering thoughts. To keep away from intellectualization is my advice from the heart.
Twenty-eighth Advice
Whatever thoughts arise it is important to stare at them. Thus when one has a clear understanding of the mind it is important to remain with it. Although there is nothing to meditate upon, it is important to remain in such meditation. To be always attentive is my advice from the heart.
Twenty-ninth Advice
In the midst of emptiness, acting according to the Law of cause and effect, having understood non-action, keeping the three vows, with absolute compassion, may we strive for the benefit of all beings. To unite the two accumulations is my advice from the heart.
Thirtieth Advice
One has followed many wise and accomplished Gurus, received many profound instructions, and looked through a few sutras and tantras, still one does not apply them. Alas! One is just deceiving oneself.
Wednesday, May 19, 2004
Tuesday, May 18, 2004
Monday, May 17, 2004
First Floor- Master Qian Zhao Hong · Hou Nan 10 Animal Xing Yi
Master Qian Zhao Hong is one of the best Xing Yi fighters in China: member of Shanghai Wu Shu Association, Vice Chairman of Institute of Shanghai Pa-Kua, Vice Chairman of Institute of Shanghai Wu Dong Qigong, and Highest level- Ninth Generation of Xin Yi Liu He Quan (10 Animal Xing Yi). He has defeated more than 50 masters, earning his nickname "Chainsaw."
His specialty is wild ring fighting. He has a strong presence/electric field around him. He is a legendary fighter. Every inch he moves and every point on his body is a fist attacking you, every time. When he was young, if his defense touched your arm, your arm would break, his kick would break your leg. If his finger touched your body, you go to hospital. He is the most respected and undefeated master. He welcomes any challenge to fight from anyone. If you can beat him, your camp will be free. He will teach Xing Yi 10 Animal basics, internal art, hip loose/open, Xing Yi form and fighting principles, and Wu Dong Qigong.
Second Floor- Master Wei Chun Yuan · Shang Xi 12 Animal Xing Yi
Master Wei Chun Yuan is 83 years old and will teach with his top grand-student, Chan Zhuen Yuan, the #3 fighter and push hands expert in Shanghai. His nickname is "Water Man." Master Wei is a kung fu encyclopedia. Specialties are Xing Yi, two man fighting and Ancient Xing Yi Taiji, Bagua and weapons. He will focus on 5 Element 12 Animal Xing Yi, Xing Yi internal 8 palms training, 36 elbow and 64 invisible kicking training, and two man Xing Yi fighting form. He will demonstrate and possibly teach Xing Yi weapons, sword and spear.
Third Floor- Master Wang Zhi Qiang · Yang Style Taiji
Yang Style Taiji Master Wang Zhi Qiang is a specialist on Yang Style Taiji, Xing Yi 10 animals, Wu Style Taiji and Bagua. He is one of Shanghai’s best teachers. He has been teaching in France, Germany, and Italy for several years and has over 1,000 students overseas. His nickname is "Doctor Wang" because he is a massage doctor, herbalist, acupuncturist and graduate from Traditional Chinese Medical Institute. I call him a kung fu magician. His specialty is space power, human to heaven harmony to one. His power not only stays inside the body, but goes through everything outside of the body. His presence is everywhere. No one can affect him but he can affect everyone. He feels like a "swimming pool"; he covers you all over. He is a great push hands Master and fighter. His specialty is working on no effort, no technique, no strength. He beats you by mind, energy and Earth power. He has 3 Yang Style Taiji forms – standard form, fighting form and natural form. He was taught by Master Wang Zhan Hong, one of the best taiji fighters and who teaches the president’s bodyguards in Singapore.
Fourth Floor- Master Xu Guo Chuang · Wu Style Taiji
Wu Syle Master Xu Guo Chuang has as his specialty something magical called maximum natural gravity, liquid complete unit. His teacher was Dien Jien Shan, one of Wu Kuong Yi’s top students and one of the best and well respected push hands Masters. Xu Guo Chuang will teach Wu Style 13 step push hands technique, Wu Style form, Wu Style basics and principles. He can stand on one leg and no one can push him over. His force is deadly and natural, looks very soft but is very heavy, looks very slow, but is very fast. He is a kind hearted master at the same time, a good person.
Fifth Floor- Master Jiang Zhong Bao · Chen Style Taiji
Master Jiang Zhong Bao studied with many Chen Style Masters including the famous Master Feng Zhiqiang. He is one of the best fighters and pushhands Masters in Shanghai. He defeated two champion boxers: China National Middleweight and Lightweight. He is nicknamed "Rope Man." He touches you and it feels like a rope ties you up and makes you immobile. His hand is also called "Sticky Rice Hand." He will teach Chen Style Forms, Basics, Push Hands, Fighting. Plus, George Xu will assist.
Sixth Floor- Master Wu Ji · Shi Chuan Wumei Mountain Lan Shou Shaolin
Master Wu Ji used to be in China’s special army where he defeated all other specialists. His nickname is "Copper Skin-Iron Bone Man". He is one of the best fighters. He will teach whole body unified power, body conditioning, Chinese 23 fighting principles, and also two man fighting training, Shaolin fundamental fighting basics, single line exercise training, six direction power, and power stretch. Master Ye Xiao Long and Master Qing Zhong Bao will be there as assistants. Both have taught in the U.S. Plus George Xu will be teaching.
Master Qian Zhao Hong is one of the best Xing Yi fighters in China: member of Shanghai Wu Shu Association, Vice Chairman of Institute of Shanghai Pa-Kua, Vice Chairman of Institute of Shanghai Wu Dong Qigong, and Highest level- Ninth Generation of Xin Yi Liu He Quan (10 Animal Xing Yi). He has defeated more than 50 masters, earning his nickname "Chainsaw."
His specialty is wild ring fighting. He has a strong presence/electric field around him. He is a legendary fighter. Every inch he moves and every point on his body is a fist attacking you, every time. When he was young, if his defense touched your arm, your arm would break, his kick would break your leg. If his finger touched your body, you go to hospital. He is the most respected and undefeated master. He welcomes any challenge to fight from anyone. If you can beat him, your camp will be free. He will teach Xing Yi 10 Animal basics, internal art, hip loose/open, Xing Yi form and fighting principles, and Wu Dong Qigong.
Second Floor- Master Wei Chun Yuan · Shang Xi 12 Animal Xing Yi
Master Wei Chun Yuan is 83 years old and will teach with his top grand-student, Chan Zhuen Yuan, the #3 fighter and push hands expert in Shanghai. His nickname is "Water Man." Master Wei is a kung fu encyclopedia. Specialties are Xing Yi, two man fighting and Ancient Xing Yi Taiji, Bagua and weapons. He will focus on 5 Element 12 Animal Xing Yi, Xing Yi internal 8 palms training, 36 elbow and 64 invisible kicking training, and two man Xing Yi fighting form. He will demonstrate and possibly teach Xing Yi weapons, sword and spear.
Third Floor- Master Wang Zhi Qiang · Yang Style Taiji
Yang Style Taiji Master Wang Zhi Qiang is a specialist on Yang Style Taiji, Xing Yi 10 animals, Wu Style Taiji and Bagua. He is one of Shanghai’s best teachers. He has been teaching in France, Germany, and Italy for several years and has over 1,000 students overseas. His nickname is "Doctor Wang" because he is a massage doctor, herbalist, acupuncturist and graduate from Traditional Chinese Medical Institute. I call him a kung fu magician. His specialty is space power, human to heaven harmony to one. His power not only stays inside the body, but goes through everything outside of the body. His presence is everywhere. No one can affect him but he can affect everyone. He feels like a "swimming pool"; he covers you all over. He is a great push hands Master and fighter. His specialty is working on no effort, no technique, no strength. He beats you by mind, energy and Earth power. He has 3 Yang Style Taiji forms – standard form, fighting form and natural form. He was taught by Master Wang Zhan Hong, one of the best taiji fighters and who teaches the president’s bodyguards in Singapore.
Fourth Floor- Master Xu Guo Chuang · Wu Style Taiji
Wu Syle Master Xu Guo Chuang has as his specialty something magical called maximum natural gravity, liquid complete unit. His teacher was Dien Jien Shan, one of Wu Kuong Yi’s top students and one of the best and well respected push hands Masters. Xu Guo Chuang will teach Wu Style 13 step push hands technique, Wu Style form, Wu Style basics and principles. He can stand on one leg and no one can push him over. His force is deadly and natural, looks very soft but is very heavy, looks very slow, but is very fast. He is a kind hearted master at the same time, a good person.
Fifth Floor- Master Jiang Zhong Bao · Chen Style Taiji
Master Jiang Zhong Bao studied with many Chen Style Masters including the famous Master Feng Zhiqiang. He is one of the best fighters and pushhands Masters in Shanghai. He defeated two champion boxers: China National Middleweight and Lightweight. He is nicknamed "Rope Man." He touches you and it feels like a rope ties you up and makes you immobile. His hand is also called "Sticky Rice Hand." He will teach Chen Style Forms, Basics, Push Hands, Fighting. Plus, George Xu will assist.
Sixth Floor- Master Wu Ji · Shi Chuan Wumei Mountain Lan Shou Shaolin
Master Wu Ji used to be in China’s special army where he defeated all other specialists. His nickname is "Copper Skin-Iron Bone Man". He is one of the best fighters. He will teach whole body unified power, body conditioning, Chinese 23 fighting principles, and also two man fighting training, Shaolin fundamental fighting basics, single line exercise training, six direction power, and power stretch. Master Ye Xiao Long and Master Qing Zhong Bao will be there as assistants. Both have taught in the U.S. Plus George Xu will be teaching.
Friday, May 14, 2004
From George Xu:
"Master Qian Zhao Hong is one of the best Xing Yi fighters in China: member of Shanghai Wu Shu Association, Vice Chairman of Institute of Shanghai Pa-Kua, Vice Chairman of Institute of Shanghai Wu Dong Qigong, and Highest level- Ninth Generation of Xin Yi Liu He Quan (10 Animal Xing Yi). He has defeated more than 50 masters, earning his nickname "Chainsaw."
His specialty is wild ring fighting. He has a strong presence/electric field around him. He is a legendary fighter. Every inch he moves and every point on his body is a fist attacking you, every time. When he was young, if his defense touched your arm, your arm would break, his kick would break your leg. If his finger touched your body, you go to hospital. He is the most respected and undefeated master. He welcomes any challenge to fight from anyone. If you can beat him, your camp will be free. He will teach Xing Yi 10 Animal basics, internal art, hip loose/open, Xing Yi form and fighting principles, and Wu Dong Qigong."
"Master Qian Zhao Hong is one of the best Xing Yi fighters in China: member of Shanghai Wu Shu Association, Vice Chairman of Institute of Shanghai Pa-Kua, Vice Chairman of Institute of Shanghai Wu Dong Qigong, and Highest level- Ninth Generation of Xin Yi Liu He Quan (10 Animal Xing Yi). He has defeated more than 50 masters, earning his nickname "Chainsaw."
His specialty is wild ring fighting. He has a strong presence/electric field around him. He is a legendary fighter. Every inch he moves and every point on his body is a fist attacking you, every time. When he was young, if his defense touched your arm, your arm would break, his kick would break your leg. If his finger touched your body, you go to hospital. He is the most respected and undefeated master. He welcomes any challenge to fight from anyone. If you can beat him, your camp will be free. He will teach Xing Yi 10 Animal basics, internal art, hip loose/open, Xing Yi form and fighting principles, and Wu Dong Qigong."
Thursday, May 13, 2004
Please Daddy Not That Story Again
by Joel Atkinson
I wonder if one single fundamentalist even knows who Joseph Campbell was. Well, thanks to my atheistic best friend, I now do (and actually have for several years). Joseph Campbell was one of those pluralistic nuts (or so they would no doubt say) who dared to see the beauty in diversity of culture and mythology and went a step further to criticize the way in which Christians, Muslims, and Jewish people get caught up in the metaphors of their mythologies to a harmful extent. "A harmful extent?", some may ask.
Yeah, the extent to where the Jews of old invaded lands occupied by their native peoples only to slaughter them all, tear down their gods and sacred places, claim their land for themselves, and then stamp it with the always dependable "God said I could" bullshit excuse.
Yes sir, the extent to where the Christians of only some few hundred years ago reenacted the same story when they came to this wild and free paradise called America, slaughtered the natives (those savages who dared talk to trees and paint their bodies with feather and sun), tore down their gods (in some instances even burning their sacred crops and groves...see Kit Carson, a true American hero and Sharp Knife, better known as President Jackson...course, I think Sharp Knife belongs in the 'slaughter the natives' category myself), claimed the land for themselves (anyone remember learning about the beautiful belief of manifest destiny...i.e. the landlust birthed in a shitter somewhere outside a seedy bar in the lower depths of a eurocentric hell?), and then stamped it all with yet more divine right vomit filled with chunks of pregnant Indian women with bayonets through their wombs.
Yes ma'am, the extent to where Muslims (who I admittedly know less about) can sometimes seem so eager for jihad that some among them gladly die on a daily basis so long as it means taking only a few infidels (christians, jews, nonmuslims???) with them. I think you get the point about the extent these 3 major religions go to when it comes to taking the metaphors of their mythologies just a tad bit too seriously. Joseph Campbell most certainly got the point. Moreover, he understood the importance of enacting the right kind of mythology, or story.
Boyo, boyo, I am pretty fucking positive it's high time we get a new story to enact. We could flip a coin, you know? Say...between a story that would lead away from jihad and conquest and conversion ethics and a story that would lead away from jihad and conquest and conversion ethics. I think that's a pretty fair choice. Of course, if these religious zealots continue in their enactment of apocalyptic stories where their side wins out and everyone else gets to bathe in fire and brimstone where there are just no virgins or streets of gold to be found, we may just have to kick their asses if it means keeping this planet green instead of ash colored dust (for all you apocalyptic junkies out there, that's what the earth will look like if you idiots persist in your violent, bloodlusting, "I win, you lose, get fucked" stories).
So, anyone out there think the late Joseph Campbell had the right idea? Any Christians reading this want to tell me your stories don't affect the way you look at us heretics and sinners? Any fundamentalists want to tell me why you cannot just enact the stories that your Savior told (like the one where he said that not everyone who calls him Lord, Lord will enter his kingdom?) instead of all the bullshit he fought to rid the world of (like the stories in the OT where Canaanite babies died for the sin of being born not Jewish? or the stories in the NT where the world ends with everyone BUT Christians getting dropkicked into a barbecue pit that just never seems to stop cooking). I mean, when are their God and his people going to stop the bbq and just eat our sinful asses...damn it, just let me die a sinner and be done with it...so long as they baste me in honey bbq sauce, I'm cool, baby...after all, I was so "unhappy" in my "indulgent, sensual, cum-spurting filled life" that I deserve at least some peace, don't I?).
Oh, well, I doubt the stuff of Campbell will do anything but threaten the fundies of the Big 3 and piss them off. He was far too kind and enlightened for their narrow dead eyes to see and appreciate. Maybe we should just let the man rest in his eternal darkness as the flames roll over his body. And maybe we should breathe a little fire in remembrance of those like him and roast the bigots first...but only with the sword from our unholy mouths. Words can be sharp enough, after all. Just read their very own end of Revelation to see that.
Well, in my story Jesus comes back and kicks all the fundies' asses. Riding next to him are Crazy Horse and a few of the Pharoahs who want their slaves back. Their calvary is followed by crocodiles, tigers, and an endless flow of hissing horny toads who chase the Christians into the sea. But I'm just drunk...don't mind me. "I want your blood. I want your souls. And I want 'em both right now." You know what, maybe I'll stay drunk. Better that than to enact a story that leads to the end of all things and the death of all life, not to mention the shattering of dreams dreamed far and near, apparently all dreamed in vain because of a stupid people enacting a stupid stupid story.
by Joel Atkinson
I wonder if one single fundamentalist even knows who Joseph Campbell was. Well, thanks to my atheistic best friend, I now do (and actually have for several years). Joseph Campbell was one of those pluralistic nuts (or so they would no doubt say) who dared to see the beauty in diversity of culture and mythology and went a step further to criticize the way in which Christians, Muslims, and Jewish people get caught up in the metaphors of their mythologies to a harmful extent. "A harmful extent?", some may ask.
Yeah, the extent to where the Jews of old invaded lands occupied by their native peoples only to slaughter them all, tear down their gods and sacred places, claim their land for themselves, and then stamp it with the always dependable "God said I could" bullshit excuse.
Yes sir, the extent to where the Christians of only some few hundred years ago reenacted the same story when they came to this wild and free paradise called America, slaughtered the natives (those savages who dared talk to trees and paint their bodies with feather and sun), tore down their gods (in some instances even burning their sacred crops and groves...see Kit Carson, a true American hero and Sharp Knife, better known as President Jackson...course, I think Sharp Knife belongs in the 'slaughter the natives' category myself), claimed the land for themselves (anyone remember learning about the beautiful belief of manifest destiny...i.e. the landlust birthed in a shitter somewhere outside a seedy bar in the lower depths of a eurocentric hell?), and then stamped it all with yet more divine right vomit filled with chunks of pregnant Indian women with bayonets through their wombs.
Yes ma'am, the extent to where Muslims (who I admittedly know less about) can sometimes seem so eager for jihad that some among them gladly die on a daily basis so long as it means taking only a few infidels (christians, jews, nonmuslims???) with them. I think you get the point about the extent these 3 major religions go to when it comes to taking the metaphors of their mythologies just a tad bit too seriously. Joseph Campbell most certainly got the point. Moreover, he understood the importance of enacting the right kind of mythology, or story.
Boyo, boyo, I am pretty fucking positive it's high time we get a new story to enact. We could flip a coin, you know? Say...between a story that would lead away from jihad and conquest and conversion ethics and a story that would lead away from jihad and conquest and conversion ethics. I think that's a pretty fair choice. Of course, if these religious zealots continue in their enactment of apocalyptic stories where their side wins out and everyone else gets to bathe in fire and brimstone where there are just no virgins or streets of gold to be found, we may just have to kick their asses if it means keeping this planet green instead of ash colored dust (for all you apocalyptic junkies out there, that's what the earth will look like if you idiots persist in your violent, bloodlusting, "I win, you lose, get fucked" stories).
So, anyone out there think the late Joseph Campbell had the right idea? Any Christians reading this want to tell me your stories don't affect the way you look at us heretics and sinners? Any fundamentalists want to tell me why you cannot just enact the stories that your Savior told (like the one where he said that not everyone who calls him Lord, Lord will enter his kingdom?) instead of all the bullshit he fought to rid the world of (like the stories in the OT where Canaanite babies died for the sin of being born not Jewish? or the stories in the NT where the world ends with everyone BUT Christians getting dropkicked into a barbecue pit that just never seems to stop cooking). I mean, when are their God and his people going to stop the bbq and just eat our sinful asses...damn it, just let me die a sinner and be done with it...so long as they baste me in honey bbq sauce, I'm cool, baby...after all, I was so "unhappy" in my "indulgent, sensual, cum-spurting filled life" that I deserve at least some peace, don't I?).
Oh, well, I doubt the stuff of Campbell will do anything but threaten the fundies of the Big 3 and piss them off. He was far too kind and enlightened for their narrow dead eyes to see and appreciate. Maybe we should just let the man rest in his eternal darkness as the flames roll over his body. And maybe we should breathe a little fire in remembrance of those like him and roast the bigots first...but only with the sword from our unholy mouths. Words can be sharp enough, after all. Just read their very own end of Revelation to see that.
Well, in my story Jesus comes back and kicks all the fundies' asses. Riding next to him are Crazy Horse and a few of the Pharoahs who want their slaves back. Their calvary is followed by crocodiles, tigers, and an endless flow of hissing horny toads who chase the Christians into the sea. But I'm just drunk...don't mind me. "I want your blood. I want your souls. And I want 'em both right now." You know what, maybe I'll stay drunk. Better that than to enact a story that leads to the end of all things and the death of all life, not to mention the shattering of dreams dreamed far and near, apparently all dreamed in vain because of a stupid people enacting a stupid stupid story.
Monday, April 26, 2004
I wished for death often
but now that I am at its door
I have changed my mind about the world.
It should go on; it is beautiful,
even as a dream, filled with water and seed,
plants and animals, others like myself,
ships and buildings and messages
filling the air -- a beauty,
if ever I have seen one.
In the next world, should I remember
this one, I will praise it
above everything.
~David Ignatow~
but now that I am at its door
I have changed my mind about the world.
It should go on; it is beautiful,
even as a dream, filled with water and seed,
plants and animals, others like myself,
ships and buildings and messages
filling the air -- a beauty,
if ever I have seen one.
In the next world, should I remember
this one, I will praise it
above everything.
~David Ignatow~
Thursday, April 22, 2004
Toward dawn I dozed off, and in my dream I found myself surrounded by a group of skeletons . . . . One skeleton came over to me and said:
Memories
Flee and
Are no more.
All are empty dreams
Devoid of meaning.
Violate the reality of things
And babble about
"God" and "the Buddha"
And you will never find
the true Way.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
I liked this skeleton . . . . He saw things clearly, just as they are. I lay there with the wind in the pines whispering in my ears and the autumn moonlight dancing across my face.
What is not a dream? Who will not end up as a skeleton? We appear as skeletons covered with skin -- male and female -- and lust after each other. When the breath expires, though, the skin ruptures, sex disappears, and there is no more high or low. Underneath the skin of the person we fondle and caress right now is nothing more than a set of bare bones. Think about it -- high and low, young and old, male and female, all are the same. Awaken to this one great matter and you will immediately comprehend the meaning of "unborn and undying."
-Ikkyu
Memories
Flee and
Are no more.
All are empty dreams
Devoid of meaning.
Violate the reality of things
And babble about
"God" and "the Buddha"
And you will never find
the true Way.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
I liked this skeleton . . . . He saw things clearly, just as they are. I lay there with the wind in the pines whispering in my ears and the autumn moonlight dancing across my face.
What is not a dream? Who will not end up as a skeleton? We appear as skeletons covered with skin -- male and female -- and lust after each other. When the breath expires, though, the skin ruptures, sex disappears, and there is no more high or low. Underneath the skin of the person we fondle and caress right now is nothing more than a set of bare bones. Think about it -- high and low, young and old, male and female, all are the same. Awaken to this one great matter and you will immediately comprehend the meaning of "unborn and undying."
-Ikkyu
That night in Harrisburg I had to sleep in the railroad station on a bench; at dawn the station masters threw me out. Isn't it true that you start your life a sweet child believing in everything under your father's roof? Then comes the day of the Laodiceans, when you know you are wrteched and miserable and poor and blind and naked, and with the visage of a gruesome grieving ghost you go shuddering through nightmare life. I stumbled haggardly out of the station; I had no more control. All I could see of the morning was a whiteness like the whiteness of the tomb. I was starving to death. All I had left in the form of calories were the last of the cough drops I'd bought in Shelton, Nebraska, months ago; these I sucked for their sugar. I didn't know how to panhandle. I stumbled out of town with barely enough strength to reach the city limits. I knew I'd be arrested if I spent another night in Harrisburg. Cursed city! The ride I proceeded to get was with a skinny, haggard man who believed in controlled starvation for the sake of health. When I told him I was starving to death as we rolled east he said, "Fine, fine, there's nothing better for you. I myself haven't eaten for three days. I'm going to live to be a hundred and fifty years old." He was a bag of bones, a floppy doll, a broken stick, a maniac. I might have gotten a ride with an affluent fat man who'd say, "Let's stop at this restaurant and have some pork chops and beans." No, I had to get a ride that morning with a maniac who believed in controlled starvation for the sake of health. After a hundred miles he grew lenient and too out bean-and-butter sandwiches from the back of the car. They were hidden among his salesman samples. He was selling plumbing fixtures around Pennsylvania. I devoured the bread and butter. Suddenly I began to laugh. I was all alone in the car, wating for him as he made business calls in Allentown, and I laughed and laughted. Gad, I was sick and tired of life. But the madman drove me home to New York.
On The Road, Jack Kerouac
--------------------------------------------------------------------------------
U.G. Krishnamurti. The full interview is available at the link listed above.
"Look, I tried everything to find an answer to my burning obsession: "Is there such a thing as enlightenment at all, or have we all been fooled by abstractions?" That utter frustration and complete failure to answer that question created an intensity. The first third of my life was spent in India around Theosophists, J. Krishnamurti, yogins, holy men, sages, Ramana Maharshi, the Ramakrishna Order -- in short, all the associations that could benefit a person interested in spiritual matters. I found out for myself that it was all bogus, there was nothing to it at all. Totally disillusioned with the whole religious tradition of both the East and the West, I plunged myself into modern psychology, science and, whatever the material world could give me. I found out for myself that the whole idea of spirit or psyche was false. When I experimented with and studied the material world, I was surprised to find that there was no such thing as matter at all. Denying the spiritual and material basis of things, I was left with nowhere to turn. I began drifting on my own, unable to find an answer from any source. Then one day the futility of what I was doing dawned upon me, and the question which had obsessed me for almost my entire life got burnt, then disappeared. After that there were no more questions. The thirst burned itself out without ever satisfying itself. Not answers, but the ending of questions, is the important thing. Even though everything got burnt there, still embers remain to express themselves in a natural rhythm. What impacts this expression may have on the society around me is not my concern."
--------------------------------------------------------------------------------
A Woman's Sex:
It has the original mouth but remains wordless;
It is surrounded by a magnificent mound of hair.
Sentient beings can get completely lost in it
But it is also the birthplace of all the Buddhas of the ten thousand worlds.
- Ikkyu, from Wild Ways
On The Road, Jack Kerouac
--------------------------------------------------------------------------------
U.G. Krishnamurti. The full interview is available at the link listed above.
"Look, I tried everything to find an answer to my burning obsession: "Is there such a thing as enlightenment at all, or have we all been fooled by abstractions?" That utter frustration and complete failure to answer that question created an intensity. The first third of my life was spent in India around Theosophists, J. Krishnamurti, yogins, holy men, sages, Ramana Maharshi, the Ramakrishna Order -- in short, all the associations that could benefit a person interested in spiritual matters. I found out for myself that it was all bogus, there was nothing to it at all. Totally disillusioned with the whole religious tradition of both the East and the West, I plunged myself into modern psychology, science and, whatever the material world could give me. I found out for myself that the whole idea of spirit or psyche was false. When I experimented with and studied the material world, I was surprised to find that there was no such thing as matter at all. Denying the spiritual and material basis of things, I was left with nowhere to turn. I began drifting on my own, unable to find an answer from any source. Then one day the futility of what I was doing dawned upon me, and the question which had obsessed me for almost my entire life got burnt, then disappeared. After that there were no more questions. The thirst burned itself out without ever satisfying itself. Not answers, but the ending of questions, is the important thing. Even though everything got burnt there, still embers remain to express themselves in a natural rhythm. What impacts this expression may have on the society around me is not my concern."
--------------------------------------------------------------------------------
A Woman's Sex:
It has the original mouth but remains wordless;
It is surrounded by a magnificent mound of hair.
Sentient beings can get completely lost in it
But it is also the birthplace of all the Buddhas of the ten thousand worlds.
- Ikkyu, from Wild Ways
Monday, April 19, 2004
Do you think that you can clear your mind by sitting constantly in silent meditation? This makes your mind narrow, not clear. Integral awareness is fluid and adaptable, present in all places and at all times. That is true meditation... The Tao is clear and simple, and it doesn't avoid the world.
- excerpt from The Hua Hu Ching
- excerpt from The Hua Hu Ching
Thursday, April 15, 2004
Sweet Darkness
David Whyte
When your eyes are tired
the world is tired also.
When your vision has gone
no part of the world can find you.
Time to go into the dark
where the night has eyes
to recognize its own.
There you can be sure
you are not beyond love.
The dark will be your womb
tonight.
The night will give you a horizon
further than you can see.
You must learn one thing
The world was made to be free in.
Give up all the other worlds
except the one to which you belong.
Sometimes it takes darkness and the sweet
confinement of your aloneness
to learn
anything or anyone
that does not bring you alive
is too small for you.
~from Risking Everything edited by Roger Housden c.2003
David Whyte
When your eyes are tired
the world is tired also.
When your vision has gone
no part of the world can find you.
Time to go into the dark
where the night has eyes
to recognize its own.
There you can be sure
you are not beyond love.
The dark will be your womb
tonight.
The night will give you a horizon
further than you can see.
You must learn one thing
The world was made to be free in.
Give up all the other worlds
except the one to which you belong.
Sometimes it takes darkness and the sweet
confinement of your aloneness
to learn
anything or anyone
that does not bring you alive
is too small for you.
~from Risking Everything edited by Roger Housden c.2003
Wednesday, April 07, 2004
Language is a jewelled scabbard that conceals our species' most potent weapon,
the two-edged sword of mysticism. However wonderful that sword has been in the right hands,
in the hands of the 'moral' mystics of East and West that wield it now, the blade
of human mysticism seems certain to cut us to ribbons.
In the Legend of King Arthur it was the scabbard that sharpened Excalibur
and made it invincible. Sharpened by language, mysticism may yet prove to be
the most potent GAS component of all.
-Reg Morrison
the two-edged sword of mysticism. However wonderful that sword has been in the right hands,
in the hands of the 'moral' mystics of East and West that wield it now, the blade
of human mysticism seems certain to cut us to ribbons.
In the Legend of King Arthur it was the scabbard that sharpened Excalibur
and made it invincible. Sharpened by language, mysticism may yet prove to be
the most potent GAS component of all.
-Reg Morrison
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